The British Summer of Discontent - The growing civil unrest of the native British population, sparked by the murder of 3 young girls in Southport

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Saw on X and apparently it’s already been deleted:

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I really hope some of you have started going to church again, if only to support them for the sake of culture.
 
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More examples of Brits on Reddit Noticing…

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Lazy Nigerians are responsible for prison security, lovely stuff.

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I really wish some of these people would speak to proper journalists. The government can only ever be shamed or forced into doing anything (at best). NHS staff will have similar stories to this, from fellow staff and patients alike.
 
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There was something on the daily nail website which has now vanished about camps where the boatscum are held at first.

Apparently their first question is always,when do we go to the hotel.

These vermin come here and are fawned over and then. Then! They rape and assault and claim reprisals in the shit hole they're from mean they can't be deported.

Let that sink in. They commit rape and know doing so means they're given a right to stay here.
 
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FedPostalService said:
The churches want the government to let all the rape apes in, you retard.

EDIT: Thar's also clearly a tranny LARPing on Reddit. Why do people think everything posted on Reddit is true?
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My fellow retard, there’s a dozen former churches in my local area that have been turned into mosques. It makes me sick to my stomach. I’d rather they get turned into flats or community centres something.

I don’t really care about the position of the institutions themselves, the people inside the churches are what I’m talking about. My Catholic Church has a bit of a mix of parishioners but all the people working or volunteering are White British. Each racial group keeps themselves to themselves. Disused church gone mosque is a visual symbol of our replacement.

You should go to an event your local church is putting on and speak to the people there. Devout or not there are plenty of fed up, based people around.
 
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Convallaria majalis said:
My fellow retard, there’s a dozen former churches in my local area that have been turned into mosques. It makes me sick to my stomach. I’d rather they get turned into flats or community centres something.

I don’t really care about the position of the institutions themselves, the people inside the churches are what I’m talking about. My Catholic Church has a bit of a mix of parishioners but all the people working or volunteering are White British. Each racial group keeps themselves to themselves. Disused church gone mosque is a visual symbol of our replacement.

You should go to an event your local church is putting on and speak to the people there. Devout or not there are plenty of fed up, based people around.
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Look at the charity drives your local churches are doing and now many are willing to help resettle people. Their religion and good intention has lead them into the hands of evil. They're good people lead astray.
 
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Crabbo said:
Checking in.
Have the brits figured out how many kids need to be raped and murdered before they get their riot licenses sorted out?
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Did you guys riot every time a nig-nog kills a white kid?

Did I miss the Karmelo Anthony riots?

You seem to be way behind us, my fat burger enjoying friend.
 
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Cassius Crayfish said:
You're thinking too literally. Tolkien wrote it as a work steeped in Christian thinking. It's a fantasy world that has multiple gods, but one that reflects the Christian worldview wholeheartedly in its storytelling, yet in a different way to what his friend CS Lewis did with his own fantasy world.

Here's what the man himself once wrote: "The Lord of the Rings is of course a fundamentally religious and Catholic work; unconsciously so at first, but consciously in the revision. That is why I have not put in, or cut out, practically all references to anything like 'religion', to cults or practices, in the imaginary world. For the religious element is absorbed into the story and the symbolism."

So unless you want to argue with the author of his own work...
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He can say whatever he wants about what his intent was. It's called death of the author.

He may have intended something, especially if he claims that he added more catholicism in the revision, but if I read his work and go, "he clearly based this on pagan traditions" without getting his catholic intent, his intent is meaningless, and technically he failed as an author. I didn't read his books and go... "This is really catholic!" in the same vein that gothic catholicism is smeared all over, say, the sacrificing god emperor and humans in WH40K.

Now that shit is CATHOLIC.

The problem is that many of the themes and religious structure of multiple gods are more familiar in a pagan/polytheist setting that catholicism. He can pretend that his themes are uniquely catholic/christian but that religion loved to overwrite pagan traditions (see christmas and easter) not to mention the "holy family" that goes farther back that ancient egypt with Osiris (another rising god), Isis (the Mother), and Horus (the Son). The first rising sacrificed god was Inanna, from ancient Sumer.

You equate Melkor with Lucifer, but the idea of the "devil" vs "god" comes not from judaism. but from zoroastrianism. Was Tolkien thinking about this when the made Melkor or Sauron? Probably not. But that doesn't mean that the pagan precursor to the christian concept stops existing in reality.

Apart from a focus on charity I don't see many themes that are solely the realm of the christian faith. Tolkien may write thinking of christianity and norse myths, but these themes, such as the struggle against evil, heroes, etc, are older and wider than christianity.

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Bri'ish man killed after brushing into a nigger on an escalator

He was sentenced to 8 years but is expected to be out in five.

A man has been imprisoned for launching a fatal attack on a "gentle and kind" passenger in the London Underground with a single punch.

Rakeem Miles, 23, was sentenced to jail after he punched Samuel Winter, 28, after Mr Winter accidentally brushed against him on an escalator at Southwark station on 22 August last year. Miles apprehended the victim from behind and forcefully struck him once before fleeing from the location.

AI engineer Mr Winter was attended to by emergency services but tragically passed away in the hospital two days later due to a severe brain injury. Upon appearing at Inner London Crown Court, Miles of East Street, Southwark exhibited "no remorse".

He contested the charge but was found guilty of manslaughter with Judge Benedict Kelleher sentencing him to eight years' imprisonment, alongside an additional five-year extended licence period.

Nonetheless, the assailant will be up for parole in under five and a half years. Following Mr Winter's death, his grieving family shared a tribute: "Sam was a very much-loved son, brother, grandson, cousin, nephew and friend," reports the Mirror.

They expressed their heartbreak: "We are devastated his life here has ended.

"He was a qualified physiotherapist, AI engineer and a volunteer with several charities. His family and friends will remember him as gentle and kind, quick-witted and funny, with deep faith and an unendingly giving spirit."

The family stated: "Our family will never be the same and we'll always miss him, but we take great comfort knowing he's now at home with his beloved Jesus and Father in heaven.

"We look forward to seeing him there. We ask that the press respects our request for privacy as we grieve as a family."

Detective Chief Inspector Paul Attwell, the Senior Investigating Officer, said: "Though nothing can bring Samuel back, I hope today's sentencing allows his family some small measure of comfort as they continue to grieve for him.

"Samuel's family described him as gentle and kind, and he will be missed by all those who love him. We reiterate our requests to give the family privacy at such a difficult time.

"It only took one punch from Miles to end Samuel's life and forever change the lives of those around him. He showed no remorse for his action, leaving Samuel at the station and continuing on with his evening.

"The swift and thorough investigation by the teams involved meant Miles was identified and apprehended quickly. There is zero tolerance for violence on the railway and I'd like to thank my team for their hard work and determination to secure justice for Samuel's family."
 
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Convallaria majalis said:
Saw on X and apparently it’s already been deleted:

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I really hope some of you have started going to church again, if only to support them for the sake of culture.
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Been considering it, mostly for the same reason. I have serious qualms about the noncy priests and the like but I wonder if I should start showing up to a Mass

Honestly we should embrace full on Brythonic paganism, channel Boudicca, set up a no-none-pagan zone (like Mecca) around Stonehenge and have a full on rebellion

Came across this, seems "Import the 3rd world, get the 3rd world" is nothing new

Mirpuris and the problem of integration ​

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The scale of the grooming gangs operations, and the sheer length of time in which the perpetrators operated with near impunity, have prompted uncomfortable questions about the diaspora in which these crimes flourished. For many years, those questions could not even be voiced without risking serious reputational consequences. It is only now, with the announcement of a national inquiry into the grooming gangs, that it has become possible to countenance the ethnic heritage of some of the perpetrators without courting accusations of racism, Islamophobia or “dog whistling”. As Baroness Casey’s review starkly states, there has been a lack of research into ethnicity and cultural issues that might improve our understanding of offending and increase our chances of tackling it.

The unavoidable truth, though, and one that will be central to the inquiry, is that the majority of these rapists were of Pakistani Muslim heritage. This was laid out in an academic study of the topic in 2020, as well Alexis Jay’s 2014 report into the Rotherham component of the abuse. But to attempt to dig deeper into this tendency has hitherto been fraught — as Kemi Badenoch found out earlier this year when she clumsily referred to a certain element of this diaspora as “peasants”.

Inevitably, Badenoch’s comments were met with outrage — mainly because of the terminology she used. But there was an element of truth to her observations. Badenoch was referring to a subsection of the Pakistani community who, over the past decades have made their way to Britain from Mirpur, which is a rural district of Azad Kashmir, the Pakistan-controlled portion of Kashmir. This is a significant diaspora: 70% of Britain’s Pakistanis can trace their heritage to this poverty-stricken region in their motherland’s north. And to examine it further might be useful.


Mirpuris began to come to the UK, at first in small numbers, more than a century ago. After the Second World War, though, the British government started encouraging young, single men from Mirpur and the surrounding areas to move to the UK’s northern industrial areas to make up for labour shortages in factory towns.

This suited the Mirpuris. Their region sits on the periphery of Kashmir, which was on the Pakistani side of Partition, whose function was essentially to split the subcontinent’s Hindus from its Muslims. One result of the new border was that Mirpuris were now less able to take up jobs in Mumbai. This meant that British jobs became more attractive to villagers.
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Those who remained did not experience much largesse from the new Pakistani state. Mirpur was given little in the way of roads, schools, and other public services. Those who had settled in Britain sent back word to their kinsmen of the new opportunities that were opening up.

The migration was still not large-scale, but that changed in the Sixties. Pakistan’s construction of the Mangla Dam, which began in 1961, had submerged hundreds of villages in the Mirpur District, displacing more than 100,000 people — many of whom moved to Britain. This was the labour migration phase of the chain, which was followed by family migration and reunification in the Seventies and Eighties. The new arrivals were mostly conservative villagers adhering to a rigid set of social and cultural hierarchies. These Mirpuris, like those they were joining in Britain, were not highly educated, and they had little or no experience of urban living in Pakistan. From the Nineties onwards, Mirpuris flowed into the UK through “marriage migration”, with rural and low-skilled men from Kashmir marrying British-born Mirpuris in the UK and moving to towns such as Bradford, Birmingham, Luton and the surrounding areas.

Tony Capstick, an associate professor of language and migration at the University of Reading, has been studying the UK’s Pakistani Mirpuri population for almost 17 years, working closely with families in both Lancashire and Mirpur. “What’s happened, in a nutshell,” says Capstick, “is migrants from a very poor part of the other side of the planet, with completely different religious and cultural practices, have come to live and work in a very disadvantaged part of the UK where already there’s huge social problems”. As a result, these post-industrial towns are now embroiled in “this situation where it’s been difficult for both communities to live together”. Of course, not all British Mirpuris are conservative, and not all of them are reluctant to integrate. But a certain element has preferred to stay in insular communities, choosing to import spouses from villages and small towns in Azad Kashmir. Integration isn’t happening.

“It’s a reflection of attitudes that one sees not just in Pakistanis in the UK, but that are commonly held by many people in Pakistan as well,” says Dr Pervez Hoodbhoy, a Pakistani scientist who is an outspoken critic of religious fundamentalism and anti-intellectualism in Pakistani society. “From what I saw in Birmingham and in Bradford,” says Hoodbhoy, “these communities essentially do not interact with others and look at them with a degree of hostility, particularly when it comes to their women and girls being in contact with the rest of the British population.”

It is important to note, as Hoodbhoy does, that there is a growing movement within the population and its diaspora to embrace liberal values. Increasingly, the later generations are university educated and increasingly detached from the culture and traditions of their forebears. “But those at the lower end of the social stratum keep an insular existence, and the strong influence of the imams at their local mosques makes it even more difficult for them to break out into mainstream society.”
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Meanwhile, the number of these mosques and madrassas (Islamic schools) have been growing, from 338 mosques in 1985 to over 2,000 today. These institutions sometimes perpetuate an Islamist worldview that prevents the newcomers from seeing themselves as British — as with the hardline Muslims who tried to impose an “intolerant and aggressive” Islamic agenda on some schools in Birmingham. The more radical among them include preachers who encourage their followers to dismiss any notion of their identity being tied to Britain.

As Hoodbhoy suggests, “Britain’s experiment in multiculturalism did not take into account the regressive values that Islam can preach.” And some of those values are at odds with life in liberal Britain, as many are now pointing out. Furthermore, it’s a dynamic, suggests Hoodbhoy, that has allowed a sub-section of the community to utterly avoid integration. Indeed, rather than marrying out, many families choose to bringing over to be “imported husbands” — young men who have come to Britain via the spousal visa scheme.
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In 2000, more than ten thousand Pakistani nationals were cleared to join spouses in the UK, around half of whom were male. These “unhappy husbands”, as they have been called by academics, face unenviable challenges on first arriving in the UK. They often don’t have good English, and are expected to conform to their in-laws’ expectations of what a ghar damad (house son-in-law) is supposed to do when it comes to his professional and personal lifestyle choices. Many of these men have to accept low-status employment and contend with being dependent on their spouses for their immigration status.

Perhaps it is unsurprising, then, that this insular community has closed ranks against what it sees as persecution regarding the grooming gang scandal. The loyalties of the men involved, and of the women to whom they are married, are predominantly to their clan. Outsiders are less worthy of moral regard and protection. Might anything change this?

Hoodbhoy thinks change needs to come from the local mosques which hold such influence over the traditions and beliefs of the population. “Proselytisers crossing borders should be banned,” he says. “Madrassas deprive young children of fundamental skills which are needed for surviving in British society, and unless they are reformed in a manner that is clear and transparent to all, they should not be allowed to function.”

Capstick, though, has a more pessimistic view of the future. “I don’t see them assimilating,” he says of the Mirpuris. “I’ve been doing this now for twenty years and I haven’t seen Mirpuri men and women marrying non-Mirpuris, which, after four generations of being here, is quite unusual for a community.” The cultural dysfunction, it seems, will not be easily abated. Indeed, Casey says that grooming gangs are still operating. And as the inquiry gets underway, officials are bound to obfuscate the true extent of the cover-up — because the truth will be too damaging to contemplate.
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